The Shunamite: Part I

Aud he said unto bira, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to. the king, or to the captain of the host? And she answered, I dwell among mine own people.

2 Kings, iv. 13.

Lord Bacon lias remarked, that the Bible is like the land of Canaan, wliicli flowed with milk and honey; or, like the Garden of Eden, where the Lord God caused to grow out of the ground every tree that was pleasant to the sight, and good for food. The remark is as true as it is striking, and the more we examine the sacred volume, the more we shall perceive that it abounds not only with the nourishing but the delicious — not only with the profitable but the delightful. Its communications, improve us while they entertain, and entertain us while they improve.

Take the historical narratives. In these there is a charm whicl;i it is impossible fully to describe. Yet who has not perceived it? Who does not, when reading, feel a certain quality, which, while it serves to demonstrate the truth of the facts, seizes, engrosses, enchains his attention?

One cause of this effect is, that the relation always states things just as they occurred, with the minute circumstances of time, place, and manner; and states them so naturally, that they are rendered present, and seem to strike not only our imagination, but our very senses. We find ourselves witnesses — we are parties concerned. What is related is so plain in language, that a child can understand it, and so replete with importance, that a preacher may derive pages and volumes of instruction from it.

Nothing exemplifies this observation more than the narrative we are now going to review; for who ever read it once that did not wish to read it again and again? — It is the history of the Shunamite.

We are told “She was a great woman.” She was possessed of some considerable rank and fortune. But what are claims merely adventitious? Character is personal, and does not depend upon of&ce, titles, or wealth; and the Scripture lays so little stress on these things, that it never mentions them for their own sake, but only to remind us of their danger, to illustrate the grace of God in the preservation of those who are intrusted with them, or to display moral and spiritual endowments to advantage. For if persons possessed of genuine religion occupy a higher station, they are not only more tried than others, but more seen, more exemplary, more influential, and have more opportunities and means of usefulness. While others, by the obscurity of their condition, are like a candle placed under a bushel, they are like “a candle set on a candlestick, which giveth light to all that are in the house.” They are “a city set on a hill which cannot be hid.”

“Not many mighty, not many noble are called.”

But in all a“”es there have been some who have brouG;ht all their distinctions to the foot of the Cross, willing to part with all to purchase the yearl of great price. These have been so few, as to make it obvious that the cause of religion has not been indebted for its support to worldly greatness, but to the power of God; while they have been sufficiently numerous to remove the reproach of those who would conclude that the Gospel is only suited to the vulgar and illiterate, and to keep from absolute despair those who find themselves awfully situated among the perils of eminence. “With God all things are possible.”

This Shunamite, therefore, will be found no less remarkable for her goodness than for her greatness. The place of her residence was Shunem, a town in the tribe of Issachar, in the road between Samaria and Carmel. This road Elisha often travelled, and one day as he was going by, she gave him an invitation to her house. It does not appear that at this time she had any particular knowledge of him. It was therefore an act of hospitality rather than of friendship. But friendship was soon the result of kindness; and we may observe that some of the most remarkable friendships that have ever been formed, have been formed incidentally. They have not grown out of any previous design, but have risen from casual intercourse, from some agreeable word, some seasonable attention, or the performance of some obliging office.

Indeed, while we are doing good to others, we are always in the way of finding good for ourselves; and the event before us brings to our recollection the words of the Apostle to the Hebrews, “Be not forgetful to entertain strangers, for thereby some have entertained angels unaAvarcs.” This was the case with Abraham, this was the case with Lot, and this was nearly the case with the Shunaraite. While they accommodated some of the Heavenly Host, she welcomes a Prophet of the most High God. We cannot suppose that this will ever be our case, but it will be well for us to find at the Day of Judgment, that by the exercise of benevolence and liberality towards the poor, and destitute, and helpless, we have entertained not a projDhet, nor an angel, but the Lord of all; and to hear him say, “I was a stranger and ye took me in — inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me.”

Why was Elisha so backward to comply with thi generous invitation? Did he feel the embarrassment which has often appeared so formidable to men of retired habits at their introduction to company? Was he unambitious of mixing with those above him in rank? Was he ignorant of the character of this great and good woman? Was he unwilling to give trouble? Would he ascertain his welcome by importunity? However this may be, importunity was necessary. “She constrained him.”

Elisha was so satisfied and delighted with the reception he met with, that from this time “as oft as he passed by, he turned in thither to eat bread.” But if she has gained his confidence, he has gained her veneratipn and esteen|; and, struck with her observation of the simplicity of his manners, the sanctity of his life, the frequency and fervency of his devotions, she said unto her husband, “Behold now, I perceive that this is a holy man of God, which passeth by us continually. Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick; and it shall be, when he cometh to us, that he shall turn in thither.” There are two things in this design that are worthy of our remark. The one is, that she would not imdertake this business without the knowledge and consent of her husband. Nothing can atone for the want of confidence in the marriage state. By the very nature of their union, the parties have given up themselves to each other, and are no longer their own. They therefore should feel not only a communion, but a community of joys and sorrows, and maintain a unity of views and interests. Nothing is more likely to subtract from domestic happiness, than the discovery or apprehension of carrying on any separate design. How shameful is the conduct of some husbands. They gamble, they speculate in business, they entangle themselves in the affairs of this life, and pull down ruin upon their families, while their suffering wives (though perhaps reflected upon as in some measure the cause) know nothing till they feel the crash, and their hearts are desolate within them.

You, therefore, my female friends, may see that I am far from wishing to consider this duty partially. But surely the obligation is mutual. Some would contend that it bears more strongly on you, owing to the order which Providence has established, and which the Scripture sanctions. But surely you will acknowledge that you are equally bound to observe it. Kemember, therefore, that by claim you ought to obtain everything that is reasonable; and by amiableness, by address, by frankness, you may gain everything that is desirable; but flee artifice and conceahnent; they are always exceptionable, the instruments of low, of little, of ignoble minds.

The other is the manner in which her generosity is exercised. It has been said that in all great exigencies male friendship is preferable; but where comfort is concerned, and where as much depends on the mode of administration as on the thing itself, a female friend is above all things estimable. Not only is her benevolence more watchful, and prompt, and active, but more feeling and delicate. We have frequently the substance of friendship without the ornament — we wound while we serve. Our hearts, like our fingers, are less tender, and we press the sore while we bind it up. We seldom know how to give importance to circumstances which have none in themselves.

But how much of this do we discern in this Shunamite? She discovers a sensibility that is never absent. It forgets nothing; omits nothing. “With the extemporaneousness of sentiment, and the judiciousness of plan, she decides the whole case. She considers the office, the character, the dispositions and habits of the person she wishes to favor, and shows her respect in her kindness. No one circumstance of propriety and decency is overlooked. She considers that to a man of his turn of mind, retirement will be welcome. She determines, therefore, that his meditations shall not be disturbed and interrupted by the tumult of a family, and orders for him a separate apartment in the external part of the house. She reflects that it is a delicate thing to relieve a person so respectable, and that in bestowing a benefit, the receiver should not be made to feel unpleasantly his obligation. She resolves, therefore, that he shall enjoy the pleasure, so natural to man, of having something that he can call his own, and which he may use at pleasure, and not be reminded of his dependence by each fresh invitation. She considers that a man of God will not look after finery and excess. Nothing, therefore, splendid or extravagant shall be. furnished, but everything that is needful for accommodation, repose, or use. “Let us set for him a bed, and a table, and a stool, and a candlestick.”

And herein the Shunamite appears to more advantage than Martha, who entertained our Lord and his disciples. Martha was a good woman, and what she did flowed from the kindness of her heart; but she did not discern both time and judgment. “She was cumbered about much serving;” and to have a number of things, and in the nicest order, she was hurried, became impatient and fretful, and reproached her sister. Had she been providing for a company of newly-made gentry, luxurious merchants, or any of those “whose god is their belly, whose glory is in their shame, who mind earthly things,” it would have been in character; it would have gratified their hopes and wishes; they would have been ready to canonize her; with them she would have been St. Martha; but all this was lost, more than lost, on one who “had not where to lay his head,” whose “kingdom was not of this world,” who was more disposed to feed than to be fed, “who came not to be ministered unto, but to minister, and to give his life a ransom for many.”

The” conduct of the Shunamite reminds us that there are better ways of showing our regard to ministers, than by entertainments nnsuited to their circumstances and calling, and which, if they are in a proper state of mind, will give pain rather than pleasure. But while we would regulate, we would by no means wish to restrain the exercise of benevolence (if it be proper to call it so) towards those that watch for jowc souls. In our denominations, where they have no parochial support, ministers are generally in dependent circumstances, and why should they blush to own it? Expressions of kindness tend to keep alive affectionate regard; but these expressions are more than needful and usefal; they are just, and that man of God degrades his of&ce who looks upon them as charity or alms. It is easy to see that he has claims upon us. By devoting his time and his talents to our service, he effectually excludes him-self from all those means of worldly aggrandizement that lie open to us, and which often enable us by inferior nbilitics to rise in life. We are commanded “to know them who labor among us, and are over us in the Lord, and admonish us, and to esteem them very highly in love for their work’s sake.” “Let him,” saj’S the Apostle, “that is taught in the word communicate unto him that teach eth in all good things.” “For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadetli out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, do doubt, this is written: that he that plougheth should plough in hope; and that he that thresheth in hojje should be partaker of his hope. If Vve have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Even so hath the Lord ordained, that they who preach the gospel should live of the gospel.”

And who was ever a loser by anything he did for the cause of God? “He that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward; and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you he shall in nowise lose his reward.” By making the Ark his guest, was Obed-edom a loser? “It was told King David saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the Ark of God.”

Was the Shunamite a loser?

Behold Elisha in his new little dwelling. A pious mind is always a grateful one, and gratitude consists in a disposition to return a favor received. He therefore sends his servant with a message of thanks, and a proposal of recompense. “Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? Wouldst thou be spoken for to the king, or to the captain of the host?” But how comes Elisha to be a favorite at court? And whence is it that he is able to introduce a petition with a probability of success, and to gain an honor or an office for a friend? It was probably owing to the late miracle which he had wrought for Jehoram and his two royal allies, in furnishing them with water, and enabling the confederate army to gain a complete victory over the Moabites. However this may be, we behold here, what often takes place in life, wickedness connected with something like moral principle; a regard for the godly, without any fear of God; men

SO generous as to give up anything but their sins; willing to relieve ‘’the fetherless and widows in their affliction,” but refusing to “keep themselves unspotted from the world.” Thus we see Jehoram, an idolater, yet honoring the man of God; resisting any attempt to procure a pious reformation, but ready to yield a political favor. In the Prophet we behold a most disinterested disposition. Far from making use of his influence to elevate himself, he employs it only to favor and gratify his friends. A good man will principally cultivate and value the intercourse he may have with the rich and great, as it may be the means of enabling him to do good by helping the wants of others.

But this good woman needs nothing from the higher powers. “I dwell among mine own people.” “I am satisfied,” as if she said, “with my present state. If it be destitute of some few things, it abounds with others much more essential to my welfare. I must fix limits somewhere to my hopes and wishes, and why not here? What probabihty is there that I should be happier by the change or the elevation? I am fixed; I am rooted; I am sheltered, and I would not hazard the risk of transplantation.”

Here she appears in a new, but very instructive part of her character; and here, my female readers, we particularly wish to recommend her example to your imitation. We mean not to censure; but I believe you will readily acknowledge that it is not every one of your sex that would have resisted the force of such a fiery trial., You must allow that your imaginations are lively, your impressions from certain objects are rapid and strong, and your feelings, at the sight of pomp and glitter, sometimes rather unmanageable. It has been commonly, I do not say righteously supposed, that you are a little more volatile and restless in your disposition than the other sex; more easily attracted by new forms of dress and new modes of li^Ting; and more alive to flattering distinctions. Hence, the mere prospect of rising has too frequently swallowed up every other consideration in the change of your situation, or of your condition. Hence, not a few of your sisters have sacrificed youth and beauty to disagreeable old age, tempted by finery and splendor — a carriage or a title. Hence, in the disposal of their children, they have been seduced by the glaring to neglect the useful. Hence, husbands have more than once been urged to leave a humble but profitable line of business, to attempt something more genteel and extensive, by which they have been reduced and impoverished. Hence, now and then at least, launchings out beyond the income, in house, and table, and furniture, and apparel; and dishonesty itself has appeared less disgraceful and intolerable than being out of the fashion.

I feel therefore disposed to enlarge a little on this part of my subject,- and to submit not only to your attention, but the attention of all, a few remarks, suited, by the Divine blessing, to produce in your minds the sentiment of this sober and contented Shunamite. And, in the first place, let it be observed, that ambition has no bounds. You have now, perhaps, fixed your aim, and you imagine that if you could attain such a mark 3-ou should be satisfied, not recollecting that when this is secured new necessities and desires will arise, and that the passions will always be increased, not reduced, by indulgence. “Hence,” says the excellent BisLop Hopkins, “whatever be our condition, we still long for change, and can no more rest in a high state than in a low one. The servant thinks he shall be happy when he is made free. Is the freeman happy? No; but he will, as soon as he has gained such an estate. Is the rich man happy? No; but he will, as soon as he is invested with such a title. Is the honorable happjf? No; but he will, as soon as he is supreme. Is the sovereign happy? No; but he will, as soon as he has t^rannized over all, and become universal monarch.” Is Alexander happy? He weeps for more worlds to conquer. “It was, therefore,” says the same writer, “a pertinent discourse which Oineas the jyiloopler held with Pyrrhus, when dissuading him from war with Rome. And, sir, when you have conquered the Romans, what will you do next? Then we will cross over and take Sicily. And what will you do then? Then we will pass over to Africa and take Carthage. And what will you do after this? Then we will fall upon Giieece and Macedon, and recover what we have lost there. And what then? Then we will sit down and enjoy ourselves. And pray, sir, why cannot we do this now?” O! let us ask our hearts the same question whenever we are suspending our happiness upon the result of schemes and enterprises which will no more insure it than the circumstances in which we are now found.

Secondly. We know not how we should feel in new and untried conditions of life. We can only judge according to our present views, but these are only suited to our present state. Different sentiments will arise’ out of diflferent circumstances, and it is impossible for us to assume the feelings before we realize the events. Situations to which we are not adapted by previous use, are likely to confound and embarrass us, rather than to afford us comfort or pleasure; and habits are not easily formed or easily resigned. But the moral danger attending changes and elevations is still greater and more important; and we ought always to be principally concerned for our spiritual safety and welfare. Surely a Christian will ask, is such a state more likely to wean me from the world, or advance the life of God in my soul? Is it more likely to cherish devotion, or to chill my heavenly affections? And does not Hazael teach us that, in humbler life, we may sincerely execrate vices which success and prosperity may harden us to commit? Have we not seen persons who were so promising, that we would have depended upon them if placed in any state of trial, whose table has proved a snare, and whose prosperity has destroyed them; so that, in the worst sense of the word, they have become new creatures, and seem, as they rose, not only to have left their virtue, but even themselves behind? And when so many have fallen — and we cannot be sure that we should stand — how is it that we are so anxious to be set in slippery j)laces?

Thirdly. If happiness depends at all on worldly circumstances, it is to be found in a mediocrity equally distant from indigence and superfluity — below envy and above contempt — and neither excluding solitude or society. A bed is desirable, but who sleeps the sounder for having the posts gilt? One staff in a journey is useful, but a large bundle of staves would only encumber the traveller. The garment that hangs off loose, and that which presses too tightly, are both unpleasant; the thing is, to have something that will fit. So it is here; and hence the wise as well as the good have always prayed with Agur — “Give me neither poverty nor riches; feed me with food convenient for me; lest I be full and deny thee, and say, who is the Lord; or lest I be poor, and steal, and take the name of my God in vain,”

But fourthly, The truth is, that happiness does not depend upon external things, but upon the principles and dispositions of the mind; and therefore, that it is ns accessible to us in our present state, as in any imaginable one. Observe those who have risen in life. Have they advanced in contentment as they have increased in wealth or honor? They have gained by the ascent more awful responsibility, more arduous duty, more anxious care, more exposure to temptation. But what have they gained in solid satisfaction, in tranquillity, in liberty? Ah! how often have they returned to the edge of the hill, and, even with regrets, surveyed the vale below, where once they walked with God, and passed their days in innocence and repose! What is the confession of Solomon, after a thousand trials? — “All is vanity and vexation of spirit.”

God never designed that any of these things should satisfy us. In vain, therefore, we seek the living among the dead. In every such pursuit we only resemble children ascending hill after hill to catch the sky, which rests on none of them; or a number of patients, who, by a change of posture, are seeking for the rehef which can only come from an inward cure. We blame our portion for what is wrong in ourselves, and forget that the ground of our discontent is not our wants, but our wishes. There is scarcely any condition so low but may satisfy our wants; and there is none so high as to satisfy our desires. If we live according to the laws of nature and reason, we shall never be poor; if we live according to those of fancy and opinion, we shall never be rich.

Cultivate, therefore, happiness within. Seek it not in a superior station, but in a contented mind. Endeavor to reduce your wishes, rather than to enlarge your means. Guard against a roving mind. Be keepers and lovers of home. Make the most of present enjoyment, and of actual, possession, in distinction from future and imaginary.

Enter that school in which the Apostle studied, and was enabled to say, “I know both how to be abased, and I know how to abound: everywhere, and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ, which strengthened me.” Confide in the providence of your heavenly Father, as concerned in fixing the bounds of your habitation, and as engaged to make all things work together for your good. Leave him to choose your inheritance for you, and then, in the end, you will be able to acknowledge, “The lines are fallen to me in pleasant places; yea, I have a goodly heritage.”

You would do well, also, to remember that this is not your rest; that you are only strangers and pilgrims upon earth; ’ and that, in a very little time, it will be a matter of indifference to you whether you have been poor or rich, splendid or obscure.

Seek after a well-grounded hope of heaven. This will reconcile you to any privations you may be called to bear upon earth; and, should you even walk in the midst of trouble, this will revive you, and you will be enabled to say, “I reckon that the sufferings of this present tim-e are not worthy to be compared with the glory that shall be revealed.” “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the, things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.”